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THE PANSOPHY 



THIRTY-THREE FORMULAS, EMBRACING 

THE ETERNAL TRUTHS OF THE WORLD'S 

GREATEST FAITHS AND PHILOSOPHIES 



By Walter Irving Webrer 



That which thou hast learned to desire 
thou art ready to attain 



Los Angeles, Cal. 
1919 



3fW 



Copyright by 

Walter Irving Webber 

1919 



PhllUfM •! lull,,, :•!,.,,,, ( .... I ,,- 


\ ii'. 


CfiUS 12953 




APR -6 1919 




>©, '• 





CONTENTS. 

Page 

Introduction . 7 

The Thirty-three Formulas of the Pansophy. 

1 Inspiration 15 

2 Opportunity 17 

3 Truth and Assumption 19 

4 Knowledge 21 

5 The Subliminal and the Supernal 23 

6 Supernal Goodness 25 

7 Supernal Justice 27' 

8 Health 29 

9 Four Rules of Conduct 31 

10 Change 32 

11 Harmony 33 

12 Tolerance 35 

13 Forgiveness 37 

14 Benignity 39 

15 Happiness 41 

16 Brotherhood 43 

17 Prosperity 45 

18 Prayer 47 

19 Immortality 49 

20 Healing Formula. 51 

21 Parents' Formula 53 

22 Evening Formula of Peace 55 

23 Morning Formula of Worthy Desire 57 

24 Formula of Refuge 59 

25 Karma and the Will 61 

26 The Lessons of Occultism 63 

27 Regeneration ..... M ;U£*.^-..£..j£|^ 65 



4 

Page 

28 The New Dawn 67 

29 Resolutions 69 

30 The Overlife 71 

31 The Apothegms 73 

32 The Invocations 76 

33 Self Communion 77 



INTRODUCTION 



INTRODUCTION. 



The Pansophy presents, in a single prompt- 
uary, those enduring truths upon which intel- 
lectual and moral leaders of all times and peo- 
ples have founded innumerable philosophies, 
religions, sects and cults. 

Its supreme lesson is that men are bound 
to unhappy planes of thought and achieve- 
ment only through their ignorance and their 
beliefs; while the awakened and sovereign 
spirit is unfettered, to the extent that it dis- 
cerns and claims its freedom. 

Once the ego has clearly perceived and 
defined itself, it becomes master of its at- 
tachments, and is enslaved no longer by the 
promptings of the flesh. It chooses and pro- 
duces qualities for itself and for its world. 
Conscious of its powers, it remains serene in 
the midst of chaos. From oppression, fear, 
pain and sorrow, it takes refuge in divine 
ecstacy and the calm paths of its own infinities. 

Through this illumination, the self acquires 
a new importance and a new dignity, and life 
reopens under a totally novel aspect. Serene 
confidence and enduring purpose are born in 
the mind; weariness, apathy, sorrow and dis- 



8 
may are banished; cheerful expectancy pre- 
vails, and a glorious future is known to reward 
the resolute outreaching of the spirit. 

As we never can secure a good that we have 
not first foreseen, to picture the good is the 
first process of conscious evolution; and this is 
followed by a perception of the steps that must 
be taken in order that we may attain the ob- 
jects of our desires. Then, and then alone, can 
our efforts bring realization. 

To those who crave 4 wisdom, world-love, 
material plenty and the worthy joys of life, 
the Great Teaching can supply the clew; but 
the end that is of paramount importance is 
not that we discern this truth or that, nor that 
we surround ourselves with certain material 
objects and conditions, nor that many are de- 
voted to us in response to our particular favor 
and service. The all important goal is the be- 
nignant bias of mind we acquire, the establish- 
ment of those qualities in the ego which irre- 
sistibly and continuously draw to it the bless- 
ings and love of the world. This desirable state 
of Belf is attained with and through the habit 
of generous thought and effort, and is lost by 
conscious and direct self-seeking, 

The truths reviewed in The Pansophy set 
forth the known, as distinguished from what 
i- onlv fancied, coveted and believed: and so 



9 
real and persistent are they that, were every 
record of them effaced from the earth, a new 
embodiment would soon appear, and would 
once more be held the most momentous and 
precious of man's discoveries. Although the 
verbal expression of the Great Teaching has 
changed and will continue to change from 
century to century, truth is never new, the 
same facts forever endure, and will forever 
inspire the discerning, comfort the distressed 
and enrich the needy. 

So long as a man remains an elemental 
spirit, unawakened and untaught, he thinks 
and speaks and does evil, or he thinks and 
speaks and does good, without discrimination. 
Through experience, memory and reason, he 
learns that unhappiness and pain and destruc- 
tion distinguish the paths of those who fail 
thus to discriminate, and who fail to choose 
the right. Thenceforth, he becomes a searcher 
after truth; he has unwittingly entered upon 
his noviciate in the school of eternal life. He 
discerns that psychic limitations and imper- 
fections are sources of misfortune and unhap- 
piness and ill health. In the processes of refor- 
mation and advancement, by adopting a course 
of conduct that accords with the laws of na- 
ture, the harassed and imperiled soul enters 
the path that leads to welfare, peace and joy. 



10 
In proving this in daily life, the advancing 
ego discovers in himself an element of the 
creating and compelling power of the universe. 
He perceives that he impresses his surround- 
ings and his associates with his own qualities; 
and that the external world echoes back to 
him, in its coersions and restraints, the forces 
evoked by his own thoughts and sent forth by 
his own acts. Thus does each individual de- 
termine his own measure of joy in life, by the 
qualities that he cherishes, the course of con- 
duct that he adopts and the habits of thought 
that he forms. 

No human experience surpasses, in grand- 
ure and impressiveness and joy, the attainment 
of that clear vision by which the ego becomes 
conscious of its own compelling powers, and 
perceives its true relation to the universe; 
while the knowledge that there exists an avail- 
able teaching, from which it may draw at will 
the inspiration and guidance for its future 
infinite growth, reveals a vision of possible 
wisdom, power, usefulness and felicity, hither- 
to undreamed of. 

As the first awakening of the spirit may be 
viewed ns a nature-initiation, so likewise the 
later consciousness of benign power is felt to 
be ;i confirmation. It is at once nature's ful- 
fillment of its promise, and the sealing of the 



11 

spirit's harmonious and irrevocable alliance 
with the divine plan. The novice has passed 
to the condition of a soul uplifted, developed 
and emancipated. 

Here the spirit rests for a period, while 
that which it has learned becomes inbred and 
established. As a conscious center of benignity, 
the ego looks out upon all the multiform ele- 
ments of the universe, and sees them illumi- 
nated with its own penetrating rays. It grasps 
the full value of the simple truth that the 
Supernal, the whole, is greater than any part 
in extent and power. It perceives that its own 
greatest well-being is indissolubly bound up 
with the welfare of all humanity ; and thence- 
forward, it devotes its powers to augmenting 
the sum of human knowledge, prosperity and 
happiness. 

In its highest estate, the aspiring soul be- 
comes a consoler for every sad heritage of the 
past, a wise counselor in all present perplex- 
ities, and a revealer of joyous paths for the 
future. It is at once a conscious conserver and 
vehicle of wisdom, a pathway and limitless 
well-spring of world-love, and an exhaustless 
treasury of divine power. 

The verities embodied in the Pansophy are 
antagonistic to no other true philosophy or 
religion, but form a central fire illuminating 



12 
all faiths ; and the ideal of every student of the 
Great Teaching is still, as it has ever been in 
previous ages, to see the whole world quick- 
ened and harmonized through the salutary 
power of these undying truths. 



THE THIRTY-THREE FORMULAS 
OF THE PANSOPHY 



THE FIRST FORMULA OF THE 
PANSOPHY. 



INSPIRATION 



The true worth of every man is measured 
by the happiness he bestows, and not by the 
knowledge, property or fame he acquires. 

All the forces of the universe are the ser- 
vants of man's knowledge, and lie ready to 
respond to his intelligent desires and labors. 

Each living being is an attractive center of 
powers that correspond in nature with the 
forces that he sends forth. 

He who labors in the spirit of rivalry and 
selfish aggression prepares for himself a fu- 
ture of incompleteness, discord, odium and 
alienation. 

He who takes from mankind its wealth, 
without yielding to society the measure that 
he receives, invites inharmony, enmity, unrest 
and misfortune. 

He who grudgingly yields to society merely 
the equivalent in wealth of the wealth he se- 
cures establishes only the inertia of evenly 
balanced powers. 



16 

He who joyously labors for the happiness 
of the world, and without thought of self gives 
freely of himself, becomes a focus of those 
beneficent powers that are the sources of deep 
and enduring welfare and, harmony. 

As a pebble cast into a pool sends forth its 
waves in ever widening circles, so each act of 
man sends forth excitations that pass onward 
and outward without end, through space and 
time. 

Thus, I am conscious of a new dignity and a 
new responsibility; for I perceive that, no mat- 
ter how humble and brief my worldly life, the 
field of my effluence is universal, and the re- 
sults of my deeds are eternal. 



THE SECOND FORMULA OF THE 
PANSOPHY. 



OPPORTUNITY. 

Man can achieve the fulfillment of his de- 
sires only through the medium of his intelli- 
gent efforts. 

All existing things are, in some measure, 
unlike one another in their intrinsic qualities. 
To the extent that my nature and powers are 
peculiarly my own, my opportunities differ 
from those of all other lives. 

All existing things are, in some measure, 
unlike one another in their periods and dura- 
tion of being. In so far as my era and the span 
of my life, from the moment of my advent to 
the moment of my dissolution, are unique, my 
opportunities are likewise unique. 

All existing things are, in some measure, 
unlike one another in their forms and in their 
positions in space. As my external relations 
are dissimilar to those of other lives, my op- 
portunities are likewise dissimilar. 

Thus, every life is unparalleled in its inher- 
ent nature, and differs from all others in its 



18 
relation to time and its relation to space, so 
that each new moment and circumstance of its 
being confers upon it an unprecedented gift of 
experience, and presents an unexampled oppor- 
tunity, which can never be exactly repeated. 
Hence, whatever I am, no other can ever be 
like me, or can exactly fill my place. 



THE THIRD FORMULA OF THE 
PANSOPHY. 



TRUTH AND ASSUMPTION 



Hope, faith and belief presuppose igno- 
rance and are founded upon incertitude. 

Hope is but a substitute for confidence — a 
wish that some flattering dream were real. 

Faith is an unsubstantial phantasm of 
knowledge — a blind acceptance in the stead of 
understanding. 

Belief is but a mimicry if certainty — the 
dogged embrace of semblance in lieu of actual- 
ity. 

Although a state of contentment founded 
upon nothing more stable than faith and belief 
is more desirable than the emptiness of doubt ; 
yet above them, as a worthier object of our 
attention, stands the knowledge of truth and 
reality, for this alone is the source of perfect 
and enduring wisdom and happiness. 

Both religion and philosophy aspire to in- 
crease the welfare of humanity. The weak- 
ness of popular religions lies in their acknowl- 
edged aim to establish nothing more substan- 



20 
tial and abiding than faith and belief ; but phi- 
losophy disseminates knowledge and truth, 
and its proclaimed object is to evoke reason, 
wisdom and certitude. 

The follower of conventional religion is re- 
pressed by authority, tradition and fear, and 
his liberties are curtailed by arbitrary admo- 
nitions ; while the student of philosophy is in- 
spired by its progressive doctrines, uplifted by 
its convincing ethics, sustained in time of trial 
by its evidences of supernal goodness, and en- 
nobled by its ideals of social service and hu- 
man progress. 

Through philosophy, we recognize our- 
selves, not as worms in the dust, not as inevit- 
able victims of original sin, not as fabrics 
woven to prescribed patterns, not as helpless 
recipients of nature's thrusts nor Aveakling 
victims of her lures, but as parts of the crea- 
tive and compelling forces of the universe — as 
elements of the Supernal Intelligence. 



THE FOURTH FORMULA OF THE 
PANSOPHY. 



KNOWLEDGE. 



Throughout life in all its phases, our dis- 
appointments are due to the unwisdom of our 
aims and efforts ; and our worthy attainments 
and satisfactions are but reflections of our 
own foresight, born of our intuitions, experi- 
ence and wisdom. 

Through my knowledge of the laws of mat- 
ter, I can direct the forces of nature, and thus 
create, secure and dispense material riches 
and well-being. 

Through my knowledge of the laws of 
mind, I can excite, attract and control the in- 
terest, sympathy and affection of other minds, 
and secure their sufferance, protection and 
help; I can extirpate from my nature weak- 
ness and triviality and malignity, regret for 
the past, mistrust of the present and fear of 
the future; I can replace all my undesirable 
qualities with world-love, joy of life and di- 
vine power, and thus become and remain a 
part of the world's goodness. 



22 
From knowledge springs strength for every 
need, wisdom for every emergency, fortitude 
for every trial, the pleasure of quest and the 
delight of unselfish conquest, the glory of 
attainment, and the possibility and supreme 
joy of service. 



THE FIFTH FORMULA OF THE 
PANSOPHY. 



THE SUBLIMINAL AND THE 

SUPERNAL, 



I am. 

My mind is associated with a body, by 
which it is symbolized and distinguished. 

I choose and wish and will and accomplish, 
and thus I perceive that a master power re- 
sides in mind. 

The repetition of the same wishes, the rep- 
etition of the same acts of will and the repeti- 
tion of the same experiences, establish habits, 
predispositions, tastes, instinct, intuition, tem- 
perament and conscience ; and these constitute 
the subconscious mind or subliminal self. 

The subliminal exists, and I acknowledge 
and affirm its power; for without it, niinds 
would have no distinctive character and all 
men would act alike under the same propul- 
sions and incentives. 

My thoughts and desires and efforts are 
suggested, and their fulfillments are limited, 
by forces that are more potent than I; and 



24 

these compelling and restraining influences, 
which are united in the abstraction known as 
natural law, necessity. Providence, God and 
Supreme Power, constitute the Supernal. 

Gods, whether idols or ideals, are but sym- 
bols of elements of the Supernal, evolved by 
man from the qualities of nature and the at- 
tributes of mankind, and these products of his 
brain are but visions that differ and change 
with his own environments, qualities and 
needs; but the Supernal is the very substance 
of himself and of the universe, as real and 
potent and omnipresent and eternal as the 
universe is real and potent and omnipresent 
and eternal. 

The Supernal exists, and I acknowledge and 
affirm its power; for without it, everywhere and 
at all times my mind would be supreme, and 
my hodv imperishable through my desire. 



THE SIXTH FORMULA OF THE 
PANSOPHY. 



SUPERNAL GOODNESS 



The forces of nature act and react without 
reference to the needs or wishes of individual 
men, and may at any moment destroy their 
bodies ; but the wishes of man, expressed in his 
will and works, can, in a great degree, assist, 
direct and thwart the forces of nature. 

Nature's forces are pronounced good or 
bad only as they promote or restrict man's wel- 
fare ; but in proportion to the knowledge and 
virtue of men, the goodness of the Supernal 
is revealed to them, and becomes their ally. 

The more vivid man's consciousness of the 
need of Supernal help, the more his mental 
action is stimulated, and the greater becomes 
his power to claim and assimilate the desired 
wisdom. 

Every man possesses a pure soul at his ad- 
vent, and his potency for good endures 
throughout his life, beneath whatever mask 
of evil he assumes. 

Evil brings warning and destruction, and 



26 

is therefore self-limiting; while good is an en- 
during force, which ultimately overcomes and 
eliminates all obstacles to its own growth and 
persistency. 

Heedless of the past, the Supernal, embod- 
ied in all-forgiving nature, at once showers its 
blessings on those whose will and efforts are 
wisely and forcefully directed in accordance 
with its laws. 

Thus is the goodness of the Supernal re- 
vealed; and thus, to every intelligent seeker, 
it becomes as a protecting father, a guiding 
mother, a friend, an inspiration, a consoler 
and a ministrant. 



THE SEVENTH FORMULA OF THE 
PANSOPHY. 



SUPERNAL JUSTICE. 



The desire for happiness is not abnormal, 
nor is the eager strife for it immoral; for all 
normal life inclines towards happiness, and 
recoils from discord, misery and pain. De- 
ferred or immediate happiness, in some degree 
and form, is the conscious aim, or the subcon- 
scious motive, of all human activity and pass- 
ivity. 

Several material things are essential to hu- 
man happiness. Among them is food; for 
should this need be unsupplied, death must en- 
sue. Another is air, for death is the penalty 
of its denial. A third is home — the blessing of 
shelter, hearthmate and offspring — for with- 
out it, life is incomplete, the body wastes, the 
mind suffers and the race declines. 

If, in man's struggle for happiness, he has 
incurred, through ignorance or desperation, 
the disapproval of his fellow men, and even 
though he has broken the laws of man, he 
should not be prostrated with sorrow or shame, 



28 
since forgiving nature offers at once its boun- 
teous blessings to every willing soul and force- 
ful mind and striving hand. 

The lessons of unhappiness, disaster, de- 
feneration and sickness are given by the Su- 
pernal to those who harbor discord, error, de- 
ceit, hatred or fear ; but those in whom abide 
harmony, virtue, truth, world-love and cour- 
age, find, in the Supernal, a deliverer and 
guardian, a source and conserver of felicity. 



THE EIGHTH FORMULA OF THE 
PANSOPHY. 



HEALTH. 



The human body is composed of living 
cells, and the products of their chemical activ- 
ities; and a modicum of elementary mind is 
associated with each cell. 

The physical welfare of these cells, the har- 
monious state of the mind element in each, 
determines the health of the composit body. 

The conscious mind through its will and 
works, and the subconscious mind through its 
specific means, can promote or restrict the wel- 
fare of the elementary cells. 

Consequently, the mind can influence 
health, and the happiness dependent upon 
health. 

The causes of sickness may be removed by 
works, and symptomatic pains may be allayed 
by works; but the cure of disease, involving 
the progressive tendency to well-being in the 



30 
cells, can be instituted by desire, suggestion 
and will, and promoted and sustained by the 
subconscious mind. 



THE NINTH FORMULA OF THE 
PANSOPHY. 



FOUR RULES OF CONDUCT. 



Seek joys that neither deprive of greater 
joys nor bring greater pains. 

Seek pains that deliver from greater pains 
or insure greater joys. 

Avoid joys that deprive of greater joys or 
bring greater pains. 

Avoid pains that neither deliver from 
greater pains nor bring greater joys. 



THE TEXTH FORMULA OF THE 
PAXSOPHY. 



CHANGE. 



All forms, states and substances are in a 
constant condition of change. 

All material and immaterial things are sub- 
ject to progression and retrogression, increase 
and decrease, while vibrations, pulses and tides 
sway all matter. 

Through the action of opposing forces, 
even change becomes inertia, while inertia 
quickly becomes a seat of decay or a field of 
growth. 

Knowing these things, we can profit by the 
present and foresee the future, and thus in our 
wisdom maintain the interrelated harmonies 
that already encompass us, and our harmonies 
therewith, and we can attain and create new 
ha rmonies. 



THE ELEVENTH FORMULA OF THE 
PANSOPHY. 



HARMONY, 



In proportion to man's knowledge, he can 
summon and direct and thwart the physical 
forces outside his body, by his will, when sup- 
plemented with his works. 

In proportion to man's knowledge, he can 
summon and direct and thwart the physical 
forces within his body, in many fields directly 
by the exercise of conscious will, elsewhere 
through his subconscious influence, and in yet 
other domains through his works. 

Men have power to distinguish between 
good and evil, and by the intelligent exercise 
of that power can fashion their natures at will, 
through the establishment of habits and tastes. 

I perceive my power to modify my external 
conditions, determine my material states, se- 
lect the trend of my thoughts, shape my char- 
acter and influence my future. 

When man attempts to thwart or reverse 
his social influences by the force of his will, the 
power of persuasion or the arts of subterfuge, 



34 
he recognizes, and establishes more firmly, 
those antagonisms that his efforts are intended 
to destroy. 

To discern and assist the good in all cir- 
cumstances, to define and approve the good 
in all acts, to appreciate and proclaim the 
good in all characters, and thus establish bonds 
of accord, must form the first step in the at- 
tainment of enduring harmony. 

We have only to receive the suggestion in 
order to know at once that opposition, aggres- 
sion and selfish domination can never lead to 
concord, and that this state can be attained 
only through the paths of understanding, sym- 
pathy, trust and concession. 



THE TWELFTH FORMULA OF THE 
PANSOPHY. 



TOLERANCE. 



Malign activities may be viewed as mis- 
directed virtues; and the possible usefulness 
of our powers when rightly governed is meas- 
ured by their evil efficiency when wrongly 
controlled. 

That very stability in one beloved which 
is the foundation of confidence may appear 
disloyalty, when our loved one fails to sympa- 
thize promptly with our own change of view- 
point. 

The efficiency and hardness that make a 
husband a capable earner and provider may 
also make him an unsympathetic, arbitrary 
and unloved master in his home. 

The strength of purpose that we applaud 
as a virtue when we approve its object, we de- 
plore as unreasonable stubbornness when it is 
slow to harmonize with our own opinions or 
when it is permanently opposed to them. 

Thus, those identical traits of character in 



36 
another which we applaud as virtues under the 
circumstances of one period appear unpardon- 
able faults under changed conditions; and 
hence, the unvarying* perfection of another in 
our sight is impossible. 



THE THIRTEENTH FORMULA OF THE 
PANSOPHY. 



FORGIVENESS. 



I perceive that while I hate my enemy, I 
am no better than he and no happier than he ; 
that I am sustaining the malign train of cir- 
cumstances established in the past, inviting 
more evil and unhappiness in the future, and 
thus I am actually helping to prolong my 
enemy's baneful influence over myself and my 
affairs. 

Though my enemy may have prospered at 
my expense, if I be glad for his happiness and 
success, I at once, through my knowledge and 
the strength of my world-love, participate in 
his good fortune, and thus transmute my very 
adversity into joy. 

I know that evil, like good, is espoused in 
the hope that it will bring happiness, but I 
know that this hope is born of self-deception 
due to ignorance. By acknowledging this and 
forgiving my enemy for his weakness, I at 
once allv mvself with the forces of love and 



38 
harmony, and thus re-establish my own peace 
of mind. 

I perceive that evil evokes the warnings 
of doubt, fear and despondency, which, when 
unheeded, evolve into the retributive justice of 
misery, sickness and destruction; while good 
is a creative power that perpetuates itself and 
must ultimately prevail. 

Such are the lessons of experience, and thus 
they who seek welfare and happiness through 
selfish and malevolent aggression, instead of 
through world-love, forbearance, sympathy 
and service 1 , do so in ignorance, and their 
states and acts call not for blame but for com- 
passion and forgiveness. 



THE FOURTEENTH FORMULA OF THE 
PANSOPHY. 



BENIGNITY. 



All evils center in him who is himself a 
source of evil, and all blessings flow to the 
spirit that is an outpouring source of be- 
nignity. 

Hate is heaped upon the hateful, and love 
is showered upon the loving. 

Terrors are marshaled before the fearful, 
and fields and rewards of usefulness are dis- 
covered to the courageous. 

The most prolific sources of human welfare 
are world-love and joy of being, and both are 
infinite in supply to our enlightened minds. 

To claim and exert them with constancy 
and power enhances our usefulness to human- 
ity, establishes our felicity and prolongs our 
lives. 

Fear, hatred, sorrow, jealousy, malice and 
the spirit of selfish aggression are also free 
to our desires; but their powers are limited, 
since they lead to future inharmony, isolation, 
unhappiness, sickness and death. 



40 

Which then shall my sovereign spirit 
choose i 

Recognizing that to him that hath is given 
in kind, and that affection, tolerance, sym- 
pathy and radiant happiness are the sources 
of my most precious harmonies, I refuse to 
harbor a thought undominated by world-love 
and transcendent joy. 

As I laugh at will when joyous, so at will I 
ean contemplate the sources of felicity to the 
exclusion of all else, and thus command lifers 
blessings; for he who posseses this secret of 
inward harmony creates, discerns, attracts and 
sends onward the miracle-working forces of 
benignity. 



THE FIFTEENTH FORMULA OF THE 
PANSOPHY. 



HAPPINESS. 



By desire and will, I can control my mind 
and mold my spirit. 

Against my will and my conscious power, 
no temptation from without and no discord 
from within can dominate me. 

So great is the force of mind that I can 
efface a host of evils with a single joy, or I 
can entertain one evil thought that will daily 
blot out the beauties of the world. 

There is no limit to the happiness I can 
command, save that imposed by my own de- 
ficient understanding. 

World-love, creative vision and confident 
aspiration are mighty forces ; and through my 
knowledge, my desire and my will, I am part 
of these forces, and their beneficence is mine. 

Where I have sown thistles in the past, I 
have reaped thistles; and I am thankful for 
the lessons their stings have taught me. 

As I build henceforth, so shall my future 
be sheltered; and though I accomplish but a 



42 
little each day, I soon shall have fashioned a 
new dwelling. 

Man's unhapiness is evaded, and his joys 
secured, chiefly through his development of 
his own spirit, rather than through his adjust- 
ment of external conditions; for though all the 
wealth of the world be laid at his feet, and the 
love of all humanity be directed towards him, 
he can know the blessing of enduring happi- 
ness only as the ideals that inspire him, and 
the demonstrations of world-love that he sends 
forth, are perfect and boundless. 



THE SIXTEENTH FORMULA OF THE 
PANSOPHY. 



BROTHERHOOD, 



All men are of one origin, one substance 
and one ultimate destiny. 

Some wander in darkness ; some are seek- 
ing the light; some are ascending the path of 
knowledge. 

He who is impressed with the conscious- 
ness of his brotherhood to ail humanity must 
arouse the benighted, encourage the seeker, 
guide the pilgrim, love all. 

There is a bond of interdependence between 
all men ; and those who are weak in body, de- 
ficient in knowledge, evil in spirit or poor in 
goods, retard the material and intellectual 
progress of the race. 

The existence of poverty debases and con- 
strains all mankind, and not the poor alone; 
and the paradox of want and misery in the 
midst of plenty, and despite the bounty of 
nature, clamors to both man's prudence and 
world-love for his heed and counsel and aid. 

The road to human freedom and felicitv 



44 
leads through the plowed field, through forest 
and stream, through mine and quarry, since 
by their use is evolved the substance of shelter 
and food and raiment and utensils. 

A world-wide and stable welfare can never 
prevail, until the world's resources are so ad- 
ministered as to abolish poverty and the fear 
of poverty. 

Our finest sense of duty and our highest 
personal interests both invite us to secure to 
every world-loving fellow man the widest pos- 
sible freedown, and the highest attainable re- 
wards, for his industrial efforts. 

Man proves his world-love by his service to 
his race, and his brotherliness must be judged 
by the conformity of his life to this truth. 



THE SEVENTEENTH FORMULA OF 
THE PANSOPHY. 



PROSPERITY. 



There is a great law of harmonious pro- 
gression, conformity to which enables man to 
avoid the pitfalls and profit by the havens in 
his path. 

Through knowledge of this law, he can 
evoke patterns for his future happiness, and 
promote the realization of his aspirations. 

No unit of any group of human beings can 
differ much from his fellows without inviting 
eviction or destruction. 

An individual man can make but imperma- 
nent progress, unless many others advance 
with him. 

The poverty of the many measures their 
ignorance, their lethargy and their selfishness ; 
and the future wealth of the many will be as 
great as their visions, their wills and their 
united endeavors. 

A fraction of the effort that men devote 
to despoiling one-another could draw, from the 



46 
inexliaustable stores and fecundity of nature, 
a surplus of wealth for all mankind. 

If a man's vision compass but a limited 
supply, then does he deserve but the pittance 
that is his share ; but if he intelligently claim, 
from the bounty of the world, abundance for 
all men, then is he in harmony with the law of 
progress ; and he, and all who labor with him, 
will reap a plentious harvest in prosperity and 
joy of life. 



THE EIGHTEENTH FORMULA OF THE 
PANSOPHY. 



PRAYER, 



Prayer is the defining of our aspirations, 
and is a useful step towards their realization. 

When all internal and external relations 
are harmonious, good flows to us without our 
expressed desire and without our conscious 
effort. 

Our prayers are never answered when the 
eternal laws of nature are adverse in trend; 
they are answered tardily when either the re- 
building of the body, the growth of the sub- 
conscious self or the readjustment of external 
conditions, is necessary; but they are answered 
with speed and certainty when required har- 
monies are prepared. 

Our harmonies are determined and meas- 
ured chiefly by our world-love given and re- 
ceived, by our physical health and by the na- 
ture of our material acquisitions; and our 
world-love and health and acquisitions evolve 
in harmony with our knowledge, ambitions, 
prayers and labors. 



48 
Prayers that blindly solicit a listening intel- 
ligence to suspend or reverse the ways of nature 
in our behalf are impotent, save through the 
lessons of their failures; but prayers that con- 
form to truth, in denning our desires, bring us 
foresight, confidence and efficiency, and invite 
rewards consistent with our wisdom and works. 



THE NINETEENTH FORMULA OF THE 
PANSOPHY. 



IMMORTALITY. 



The forces and existences of the past, upon 
every plane, prepared my garden plot and im- 
pressed my seed with my potencies. 

These powers, which formed me, held in 
them the potentiality of myself, and in this 
wise I have always existed. 

The present inspires and curbs me, and 
shapes my passive self as a vessel shapes its 
contents; but the passing instant, which links 
the gone with the not yet, is the vulnerable 
point in time, in which the quickened spirit 
modifies the without, builds and reforms the 
within, and so coerces its destiny. 

Wherever and whenever my effluence has 
been unfelt in the past, thus far have I re- 
mained dead. 

In so far as I am in the present unknown 
and unfelt in being and in promise, I am now 
dead. 

The body dies and is resolved into its ele- 
ments; but those trains of circumstances that 



50 

have their beginnings in the dimness of the 
past, and converge in the life of the individual, 
end not with the individual body, but roll on 
to the end of time, quickened and purified or 
retarded and defiled by their association with 
the man of flesh. In this wise does the self 
endure upon the plane of matter. 

I mold and use that fragment of being that 
is my material embodiment, and those frag- 
ments that it sees and touches; and I mold and 
use that fragment of being that is my conscious 
mind and that which is my subconscious self; 
but the ultimate self which transforms its sur- 
roundings, chooses its contacts and fashions its 
embodiments upon every plane, is the Supernal 
Power, infinite and unending. In this wise, I 
am all-inclusive and eternal life. 






THE TWENTIETH FORMULA OF THE 
PAXSOPHY. 



HEALING FORMULA. 



The compelling power of the Supernal is 
manifested through me. 

From the infinite supply, I draw that which 
I claim with confidence. 

It is an immutable law of nature that, with 
the concurrence of material harmonies, our 
conscious ideals impress their patterns upon 
our subconscious minds, and that our bodies 
attune themselves, in form and function, to 
these subconscious patterns. Thus, with my 
thoughts I can ordain my health. 

By intelligent action, I can institute the 
material conditions of perfect life. 

By attributing health and strength to each 
part of my frame, I can convey to it welfare 
and power. 

By loving, serving and guarding my bodily 
organs and members, I can establish and sus- 
tain their well-being. 

Hence, with unfaltering conviction I af- 
firm : 



Health is mine by right, because I have 
banished from my surroundings all that is ad- 
verse to my welfare, and the conditions neces- 
sary to my health surround me upon the plane 
of matter. 

Health is mine by right, because I harbor 
only the creative thought of health in my con- 
sciousness. 

Health is mine by right, because my sub- 
conscious mind impresses upon my body my 
chosen pattern of physical perfection. 

Health is mine by right, because I have cast 
from me all fears, hatreds and unworthy de- 
sires; and by my ineffaceable joyousness and 
universal love, I sustain the spiritual condi- 
tions of divine attraction. 

Since the law of harmony forbids physical 
imperfection to endure against the purpose of 
my enlightened powers, I view with serene 
confidence the certainty of my restoration. 



THE TWENTY-FIRST FORMULA OF 
THE PANSOPHY. 



PARENTS' FORMULA. 



A child's mind is like an unwritten page, 
for its future value and beauty will depend on 
what is there recorded. 

The mind of my child is in my keeping, and 
nothing can influence it save through my will, 
consent or neglect. 

As character is molded by habitual thought, 
the character of my child will depend upon the 
impressions it daily receives under my guid- 
ance. 

Its lifelong happiness and usefulness de- 
pend upon me, for happiness and usefulness 
depend upon character. 

The future welfare of its body is in my 
hands; for as it is nourished, tended and 
trained, so will its future health and vigor be 
secured. 

I desire wisdom, discernment and strength 
of purpose, in order that I may lead it to hear 
onlv what is true and beautiful in dailv con- 



54 

verse, and in melody and story, and to see only 
objects that are fair in form and harmonious 
in color, and pictures that are true to nature 
and pure in motive. 

In order that it may be truthful in speech, 
trustworthy in act, wise in judgment and 
strong- in resolution, I desire that I may be the 
same, and that I may be able to create for it 
an environment of sympathy, unselfish love 
and joyous service, which it will be its lifelong 
effort to perpetuate. 



THE TWENTY-SECOND FORMULA OF 
THE PANSOPHY. 



EVENING FORMULA OF PEACE. 



At the leading of my will, I follow calm 
pathways into peaceful fields. 

I listen for divine voices, and they speak 
to me in the stillness. 

I glimpse and enshrine the Mystery. 

Its harmony is my passion. 

I incarnate the Divine Spirit, and its be- 
nign powers give purpose and strength to my 
designs. 

I claim its love and its joy as my attributes. 
I give myself and my all to its service. 

The good that I send forth returns to me 
in infinite supply. 

It molds me in the likeness of my ideal. 

Thus, I am the creature of the conditions I 
create, and a divine circle completes itself in 
me. 

I know that conscious suggestion before 
sleep determines mental inclination on awak- 
ening. 



56 

Therefore, I will that in the morning my 
mind shall be filled with courage and confi- 
dence and strength, and love for all humanity. 

I will that regret and animosity and fear, 
which are horn of ignorance and weakness, 
shall vanish before my reason and determina- 
tion. 

I will that my knowledge of the joy of 
world-love and of the imhappiness of strife 
shall defend my serenity from the inroads of 
aggression. 

I will that my spirit of love shall overcome 
in me all discord and impatience and enmity, 
and shall enfold and soften and regenerate all 
whom I approach. 



THE TWENTY-THIRD FORMULA OF 
THE PANSOPHY. 



MORNING FORMULA OF 
WORTHY DESIRE. 



I know that my mind has power to pre- 
conceive and influence the future. 

I know that thoughts which are selfish, im- 
pure or sinister, repel and abort conditions of 
well-being, invite adversity, and lead to sin 
and remorse, fear and sickness, despair and 
death. 

I know that thoughts which are generous, 
exalted and cheerful, create, attract and aug- 
ment conditions of well-being, inspire courage 
and ambition, and lead to worthy attainment, 
felicity and longevity. 

Therefore, with confidence born of this 
knowledge, I desire and will that my creative 
vision presage a future of virtue, prosperity, 
health, happiness and peace. 

To that end, I recall and affirm and send 
forth my love of righteousness, and my desire 
for a life of rectitude. 



58 

To that end. I recall and affirm and send 
forth my love of virtue, and my desire to live 
a pure life. 

To that end, I recall and affirm and send 
forth my love of verity, and my desire to lead 
a life of truthfulness. 

To that end, I recall and affirm and send 
forth my love of serenity, and my desire for a 
tranquil existence. 

To that end, I recall and affirm and send 
forth my sympathy and love for my fellow 
men, and my desire for their sympathy and 
love in return. 



THE TWENTY-FOURTH FORMULA OF 
THE PANSOPHY. 



FORMULA OF REFUGE, 



I rule my visions, my contacts and my at- 
tachments. 

When temptations arise in my path, I turn 
from them calmly. 

When evils assail me, my knowledge sub- 
dues them and my love transforms them. 

Though my days be passed in a hovel, my 
thought is free to choose its abode. 

Though my form be clothed in rags, the 
garment of serenity protects my spirit in its 
needs. 

Though burdens bear my body to earth, my 
eyes are gladdened with the light of another 
existence. 

Closing the eyes of the body, I open the 
eyes of the mind, and at once I am beyond the 
confines of materiality. 

The sources of felicity are limitless in their 
bounty, and my ability to claim happiness is 
measured onlv by mv will. 



60 

I leave the material body to its material 
associations, while my spirit seeks its chosen 
realms and alliances, until the sense of divine 
completeness fills me. 

The power of knowledge, the self-destruc- 
tion of evil and the supremacy of good are 
clear to my enlightened vision. 

I resolve that every divine ray shall hence- 
forth be my path, and that all whom I en- 
counter shall be cheered with my joyousness. 

Through these qualities, sustained in me 
by will and custom, I send forth and attract all 
blessings. 

I return to the material world refreshed 
and re-inspired, forgiving and compassionate, 
wisely discerning and benignly empowered. 



THE TWENTY-FIFTH FORMULA OF 
THE PANSOPHY. 

KARMA AND THE WILL. 



Every past thought and act of man has 
helped to mold his existing qualities and sur- 
roundings, so that his present abilities and 
field of choice are in some degree of his own 
making. 

Through his ignorance and recklessness, 
he calls down his own punishments; and in 
proportion to his knowledge and wise activ- 
ities, he determines his own happiness. 

His selection of good smooths the way for 
future welfare, and his choice of evil opens the 
door to misfortune and destruction. 

Karma is this destiny that each man earns 
by his own choice between alternatives, and 
by the habits of thought that he thus cultivates. 
It is the reaction of man's effluxes upon him- 
self. 

There is an individual karma and a national 
karma and a race karma, for no karma is 
isolated and unblending. All must suffer for 



62 

the errors and incompleteness of each, and 
each must suffer for the imperfections and 
limitations of all. 

Every good that man sends forth blesses 
the world to its end, while every evil that he 
enacts sullies its future; and thus the happi- 
ness of the unit is limited by the ingloriousness 
of the race, and the grandure of the race is 
built upon the perfections of all its units. 

"Whether willing or not. man is in truth 
his brother's arbiter and keeper, through the 
universal effects of his own faults, perfections, 
inertias and activities ; yet he must consciously 
exert himself as such a guardian, through the 
cultivation and application of virtues, if he 
would secure the highest happiness for his 
fellows, and his own greatest welfare and 
safety. 

Man's ignorance of the relative powers of 
karma and volition leaves him a subservient toy 
of every outward and inward impulse; while 
the awakened and self-confident ego finds in 
karma, not an enslaving power, but the docile 
means by which to build the self and mold 
the noil - self. 



THE TWENTY-SIXTH FORMULA OF 
THE PANSOPHY. 



THE LESSONS OF OCCULTISM 



Maintain thy body in purity and health, 
for the bodies of men are as ships in which 
they journey, and upon the well-being of the 
ship depends that of its pilot and the success 
or failure of his voyage; yet perform thine 
offices to thy flesh, not for thine own glory, but 
for that of the Supernal. 

In thy search for the Fortunate Life, strive 
not against evil and sorrow; but with all the 
might of thy will, choose virtue and joyous- 
ness, for thus may the bonds of inharmony be 
left behind without pain. 

Covet not the fruits of ambition, but estab- 
lish in thy nature the habit of aspiration ; for 
the fruits of ambition are but fleeting and elu- 
sive, while the joy of habitual aspiration will 
bring immeasurable blessings to the world and 
to thyself. 

Seek not that which is earned by thy world- 



64 

love, but cultivate a loving disposition; for 
that which flows to thee from without changes 
with every passing hour, while the world-love 
within thy spirit will forever light thy path. 

Foster no virtue and no talent as a means 
to the attainment of thine own felicity, but as 
a crutch to thy power of service, for then shall 
men's love for thee be unalloyed with envy. 

Reach out in love towards beauty, merit 
and genius, for thus shalt thou become worthy 
of their possession; but beware of vanity of 
person and pride of power, for the fruit of 
these is hatred in others, and inharmony and 
isolation of spirit in thyself. 

Be thankful for thy graces, thy virtues, thy 
discernment and thy strength, but view them 
as but minute fragments of the beauty, benefi- 
cence and power of the Supernal, lent thee in 
sacred trust for the gladdening of thy fellow 
men. 



THE TWENTY-SEVENTH FORMULA 
OF THE PANSOPHY. 



REGENERATION. 



I know and affirm the power of the wish 
to inspire will, and the powder of the will to 
prelude attainment. 

I know that temperament, or the subcon- 
scious self, is the sum of traits created by the 
repetition of thoughts and acts, until they have 
become habit. 

I possess the ability to distinguish and 
choose between salutary and elevating 
thoughts, surroundings and companions, and 
those that are baleful and debasing. 

Thus, I foresee that, by persistently exer- 
cising this power of choice and by daily and 
hourly filling my mind with serenity, confi- 
dence and brotherly love, all my malevolent 
habits of thought must inevitably give way to 
new T and worthy habits of thought, and quickly 
remodel and regenerate my character. 

I perceive that, in the mastery of weakness, 
infirmity and injurious habits, it is better to 
hold no evils in mind, even for the purpose of 



66 

combating them, but to replace and forget 
them, through emphatic affirmation of con- 
structive truths. 

Hence, I affirm: I have power over my 
spirit ; my own doubt, ignorance, fear and re- 
fusal, have heretofore prevented my partici- 
pation in Perfect Life; but now, in the light 
of my knowledge, and through the strength it 
has given me, tranquility, progress and joy of 
being are free to my desire. 

The translation I have hoped to attain in 
some future state awaits my wish, my will and 
my acceptance, here and now. IN THIS 
KNOWLEDGE, I AM BORN AGAIN. 



THE TWENTY-EIGHTH FORMULA OP 
THE PANSOPHY. 



THE NEW DAWN. 

Here is the golden strand in the fabric of 
life; here our eager fingers at last touch the 
fabled clew. 

The human being is a mind with a bodily 
symbol, and the spirit of that being is its tem- 
perament or subliminal self. 

Excitations reach the mind from without, 
and human activities are restricted from with- 
out, thus indicating the power of the Supernal. 

Thoughts, born of such excitations, differ 
as the subliminal differs in each being. 

Desires, born of thoughts, differ as the sub- 
liminal differs in each being. 

Acts of will, born of desires, differ as the 
subliminal differs in each being. 

Attainments, born of the will, differ as the 
subliminal differs in each being. 

Thus, the development of the subliminal, 
the spirit, is the key to welfare, health and 
serene happiness, and to that divine power by 



68 

which we can comfort and heal and bless our 
fellow men. 

A veil has fallen, a hidden door is re- 
vealed, and I thrill to a mysterious welcome . 

I bow before the Supernal, while my mind 
exults in the new meanings, and my spirit is 
awake in a new dawn. 



THE TWENTY-NINTH FORMULA OP 
THE PANSOPHY. 



RESOLUTIONS. 



I refuse to waste my forces in discordant 
and unhappy thoughts. 

My knowledge and reason shall free me 
from every evil bondage of tradition, author- 
ity and heredity. 

I will abandon, eliminate and replace all 
evil conditions and inclinations. 

By bestowing sympathy and deserving it, 
I will inspire it in all whom I meet. 

I will use all forces at my command to 
promote the welfare and happiness of those 
about me. 

My world-love shall preclude in me all im- 
patience, animosity, deception, envy and greed. 

Each joy that comes to me I will endeavor 
to share with others, and thus multiply it. 

Every impression of eye and ear shall be 
shorn of its evil before it inspires my tongue. 

In every apparent error I will find a lesson, 
and so transmute it into a blessing. 

My cheerfulness and world-love shall il- 



70 

lumine my path, until, like the sun. I see only 
my own radiance, and all shadows are hidden 
from me ; for so can I best inspire and serve 
mv fellow men. 



THE THIRTIETH FORMULA OF THE 
PANSOPHY. 



THE OVERLIFE, 



Man gropes in darkness. 

He aspires. 

He enters the Path. 

He glories in lofty ideals. 

He acquires the nature of the truths upon 
which his mind is feci. 

Each point of space and each moment of 
time becomes to him a haven. 

From his havens, he gazes upon the grow- 
ing effulgence shed by his own spirit. 

He perceives that the here and elsewhere, 
the gone, the now and the not yet, are one, and 
that he permeates and embodies that one. 

Pride of material possession, pride of per- 
son, pride of intellectual attainment and pride 
of power, are lost through his sense of unity 
with the Supernal. 

In calm security, he views, as from a dis- 
tant height, the vicissitudes of his material 
body. 



72 

He looks upon the fears and sorrows and 
longings and rebellions yet domiciled in his 
poor flesh, and in an instant they are banished 
and replaced and forgotten, for a universal soul 
is their master THIS STATE IS THE OVER- 
LIFE. 



THE THIRTY-FIRST FORMULA OF 
THE PANSOPHY. 



THE APOTHEGMS, 



From the Overlife, I view the sad world, 
in which men toil in sorrow and contend in 
rivalry; and I picture a time of fraternity, 
amity and serenity. 

From the Overlife, I see naught alone, but 
each thing in its relation to all others ; and I 
seek to learn the origin, history, essence and 
destiny of all existences. 

From the Overlife, my vision penetrates 
the gloom of superstition, where men prostrate 
themselves in ignorance and sacrifice in fear; 
and I dispel the illusions of belief with the 
mighty power of knowledge. 

From the Overlife, it is clear that evil is 
self -destructive and transient, while good en- 
dures ; and I discern that each apparent error 
is in reality, through its discipline, a lesser or 
incipient good. 

From the Overlife, the limitless store of 



74 

good is free to my desire, and joy in boundless 
volume is open to my call. 

From the Overlife, I am conscious that my 
labors are empowered by my accepted harmo- 
nies, and that my strength to command the 
blessings of the world is limited only by my 
knowledge and my wishes. 

From the Oveiiife, I scorn the illusive and 
transitory joys of luxury, lust and worldly 
power; and with my conscious might, I rule 
the vision and the desire and the will. 

From the Overlife, purged of greed and 
sensuality and hatred, all obstacles and foes 
to my happiness melt away ; and I comprehend 
the limitations of those who yet walk in dark- 
ness. 

From the Overlife, my boundless pity goes 
out to those whose trials rend them; and I 
foresee a period when all men shall desire and 
embrace the truth. 

From the Overlife, T repudiate evil, weak- 
ness, ugliness and sloth: and with unfaltering- 
will and untiring effort, T choose that which is 
good, that which is benignly powerful, that 
which is beautiful and that which is undying. 

Prom the Overlife, fear for the future, im- 
patience with the present and grief for the 

past, are beheld as but the foibles of children ; 



and I bestow upon their victims my courage, 
my calm and my joy of being. 

From the Overlif e, I send forth infinite for- 
giveness, and I hold out my arms to all man- 
kind in welcome to the Fortunate Path. 

From the overlife, I feel my federation with 
all other things that live; and the world's love 
answers my love, which encompasses the 
world. 



THE THIRTY-SECOND FORMULA OF 
THE PANSOPHY. 



THE INVOCATIONS 



Awaken, Divine Aspiration. 
Appear, O Fortunate Path. 
Arise before me and be thou my guide, O Vis- 
ion of Perfection. 
Wisdom of the Ages, lead me with thy light. 

Show me my duties. 

Deliver me from sin. 

Disclose to me the lessons of my retributions. 

Reveal to me my fitting atonements. 

Let my love encompass the world. 

Purify my ideals, that I may uplift my fellows. 

Gladden my spirit, that I may cheer and com- 
fort all whom I meet. 

Strengthen and preserve my body, that T may 
serve mankind. 

Banish my fears. 

Vive me Prom prejudice. 

Liberate me from the thraldom of belief. 

Quicken my discernment of undying truth. 

Through reason and meditation, lead me to 

Universality. 
No fit me for Infinite and Eternal Life. 



THE THIRTY-THIRD FORMULA OF 
THE PANSOPHY. 



SELF COMMUNION. 



O thou perfectly awakened self, who per- 
ceivest the Supernal behind the vision; con- 
scious wielder of divine power ; molder of the 
universe — 

Thou who hast sat in judgment upon thine 
own spirit; selector of thy qualities; arbiter 
of thy contacts; fashioner of thy destiny — 

Thou pilgrim of the Fortunate Path ; pha- 
ros of love and joy; initiate of the Overlife. 

The truths of all religions are thy truths ; 
all shrines are thy shines; all saints and sa- 
viors are thy divinities. 

Summon thou the Buddha Gautama with 
thy desire, and his spirit shall enter thee and 
become thy guide. 

Crave thou Mohammed's grace, and the 
wisdom of the Prophet shall empower thee. 

Call thou upon Christ Jesus with thy long- 
ing, and thou shalt reincarnate him, and his 
benignity shall allure to thee the love of all 
the world. 



78 

Fashion thou thine own ideal of conscious 
being, and that shalt thou unerringly become ; 
for harmonious change must follow change, 
cause beget effect, and effect become in turn 
a cause. 

Thus must thy spirit grow and progress, 
thy vision beget desire, thy desire awaken the 
will, the will inspire effort, effort bring reali- 
zation, and this in turn arouse a broader 
vision, leading on to new attainment. 

Causal and resultant changes, linked in 
necessary sequence, speed through the uni- 
verse, like rays. 

The elemental and una wakened being is 
their toy, but thine is the power and privilege 
to choose thy guiding and inspiring beams. 

At will, thou canst ride the favoring waves 
of circumstance. 

Thou shalt blend with the rays of thy 
choice, discerning their qualities and their 
courses ; and thou shalt evolve with them to the 
limit of thy desire. 

There are three crucibles in the fire of hu- 
man life — the crucible of hate, the crucible of 
sin and the crucible 1 of fear; and in them must 
tin 1 spirit be purified of dross, like the found- 
er's metal, before it can be cast in holy image. 

I Inst thy substance been debased and thy 
brilliance sullied with the dark alloy of hate? 



79 

Rejoice! for thus hast thou learned to know 
the worth of love. 

Though thy sins have brought to thee the 
scorn of the world, regret not ; for so hast thou 
been prompted to earn its favor with thy ser- 
vice. 

Though bowed beneath the burden of thy 
fears, thou, shalt regain thy peace; for even 
though the stern karma of thy past creation 
can never be effaced, yet can it be outweighed 
with good. 

In proportion to thy pains, thy sorrow and 
thy yearning, thou shalt be redeemed. 

Expand, then, in freedom, O my spirit, for 
boundless is thy chosen realm. 

Thou hast groped as one blind. Now thou 
canst see. 

Thou has abandoned gross passions for 
subtle powers. 

Anger, hatred and fear hast thou sur- 
mounted. 

Pride and jealousy no longer disturb thy 
peace. 

The lusts of riches, power and the flesh hast 
thou left behind. 

Well lost is all that thou hast lost upon the 
Path, for so hast thou gained the Grate. 

Thy recompense is certain ; for as gravita- 
tion draws to earth all things material, so does 



universal love in the spirit attract all things 
divine. 

Thou that hast sought the Buddha art thy- 
self a Buddha. 

The God of Vengeance is thy Redeemer. 

Thou that hast sought the Law through 
Islam art tlrvself the Law. 

Thou hast borne to the mountain's sum- 
mit thy cross of sin, and on it thou hast died 
that thou mayst live. 

Thou that hast sought the Truth hast be- 
come the Living Truth. 

Henceforth, builder of Destiny, no power 
can estrange thee from thine own. 

Thy body is the universe; thy spirit is all- 
inclusive love; thy soul is the Supernal. 

Each moment of thy consciousness, rapture 
unutterable awaits thy claim. 

ADVANCE, O THOU INITIATE. BEFORE 
THEE LIES THE PROMISED LAND. ENTER 
THOU IN. 



